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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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# 3116 Affirming the Affikomem
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Q. I always wondered why do some people store a piece of the affikomen and keep it after Pesach, since the affikomen is symbolic to the Korban Pesach, should it not be completely consumed during that night?
A. Rashbam (Pesachim 119b) maintains that the reason for 'Ein Maftirin Achar Hapesach Afikomen,' that we don't eat any food after consuming the Afikomen, is to keep the flavor of the matza eaten with the Korban Pesach. However, Rosh (34) and Shulchan Aruch (O.H. 477) assert that the Afikomen is to remember the Korban Pesach itself, and therefore none of it should not be left over until the morning, as it was with the Korban Pesach itself.
However, Kaf Hachaim (ibid.) would recommend that people traveling by boat and in danger of storms, should throw into the raging seas a piece of the leftover Afikomen. While Orchos Chaim advised individuals afraid of being robbed by pickpockets, to keep next to their wallets an Afikomen portion. They quote that the Rashei Tevos (acronym) of Matza stands for 'Mikol Tzara Hatzilenu' (save us from all calamities and suffering). It was not uncommon by Chassidic Rebbes to administer a piece of the Afikomen to severely ill patients, as told by the Chassidim of the Tzadik of Raddovich zt'l.
Therefore, it is not unusual for some families to keep a piece of the Afikomen, that is sometimes even exposed as a decoration piece. (A Zohar is quoted, comparing the Afikomen to the protection given by a Mezuza). These individuals maintain that the limits to be kept by the symbolic relationship of the Afikomen to the Korban Pesach, apply basically to the eating issues.
Horav Shlomo Miller's Shlit'a opinion is that one should keep the minhogim and traditions of his family and congregation.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 4/8/2021 3:59 PM |
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# 3115 Close to Closing Down
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Q. I am sharing an apartment with someone that has corona in separate rooms. very late at night there was a lady nurse that came in to see him so it was two men and a lady at night. what should I do?
A. Remah (E. H. 22: 5) rules that two men are permitted to seclude themselves with one woman. This applies especially when it involves a Gentile woman, since then yichud according to many Poskim is only Rabbinical (Avoda Zarah 26a). Therefore while the nurse visits, the door between the rooms should be kept open, and if possible the door to the outside or staircase also, as well as a window to the street, if there are still some passers-by.
It is very recommended that a recording security camera should be installed.
We wrote on question 828: 'Horav Nissim Karelitz Shlit”a (quoted in Moriah-Elul 5771 p.146) maintains that security cameras are to be regarded as an open door to the street in regards to the yichud prohibition, which the Noda Beyihuda (E.H. 71) permits. He mentions that they do not have to be scrutinized on real time, as long as there is a possibility that the tape (or digital recording) could later be seen, and it is an effective deterrent.'
On question 2809 we wrote: 'Asking a friend that is close by, to call on you is certainly beneficial, when he can have actual access at his will. See similar question 1688 where we wrote; “The home door should be left unlocked or the meeting should take place in a room with an uncovered window facing the street.
Horav Shlomo Miller Shlit’a has advised on similar situations to take your cell phone with you and leave it with the camera on facing you, while a friend is checking on you.'
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 4/5/2021 4:01 PM |
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# 3114 Women's Song Deliverance
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Q. I learned in Bais Yaakov of the importance of the Shira and how when said with joy it redeems all sins. Does that apply to women also? What if due to the necessary dedication to my children. I can't daven Shacharis can or should I at least say the Shirah?
A. Indeed when properly said and with the true joy of someone having just crossed the sea and saved his own life and the life of his dear ones, the Shira gains forgiveness for all the sins committed, as Mishna Berurah (51: 17) quotes from the Zohar.
Historically women sang the Shira as mentioned in Parshas Beshalach (15: 20,21) 'Miriam, the prophetess, Aaron's sister, took a timbrel in her hand, and all the women came out after her with timbrels and with dances. And Miriam called out to them, Sing to Hashem.'
Horav Aharon Miller Shlit'a mentioned that although women are obliged to recite some tefilos every morning, but not the Shira. However, if recited properly it will atone all sins, as it does for men
Rabbi A. Bartfeld as advised by Horav Aharon Miller Shlit'a
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Posted 4/2/2021 6:11 PM |
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# 3113 The Children's Kerias Yam Suf?
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Q. The background of our family is Chasisdic and there was a minhag in the 'Alter Heim' (the old country) that the Chassidim would during Sehvii Shel Pesach pour some water on the floor and then Rebbe would dance back and forth on the water puddle, while the Chassidim sang the Shira.
When we told our children about this beautiful minhag, they decided that they want to do the same. Since our home with pools is in Miami, we were wondering if it is possible for them to do so on a very shallow children's pool during Shabbos or Yom Tov. while the parents sing the Shira, being careful with all different prohibitions such as washing or wetting the grass, and being properly dressed etc.
Is it Permitted? is it recommended?
A. Darkei Chaim Vesholom (618) quotes that tradition by the Munkatcher Rebbe. Halachos and Minhagim (46: 15) mentions that some Rebbes would indeed follow a similar tradition during the 'Tish' (or meal celebration) of the night of Shevii Shel Pesach.
See question 2262 regarding submerging in a lake on Shabbos for tevila in a mikva purposes.
Horav Aharon Miller's Shlit'a opinion is that there are various other issues involved that need further clarification.
Rabbi A. Bartfeld as advised by Horav Aharon Miller Shlit'a
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Posted 4/2/2021 6:09 PM |
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# 3112 Make it Count
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Q. If I have an option to daven Maariv at an early minyan and count sefira then which is already after an accepted Zeman, or to daven later and count after Rabbenu Ta'am Zeman, that I usually keep on Motzei Shabbos, or should I better daven early because of Zerizim Makdimim?
A. Horav Shlomo Miller's Shlit'a opinion as quoted by Horav Aharon Shlit'a is that it is better to count early and not wait until Rabbenu Ta'am's time. which is a stringency.
Rabbi A. Bartfeld as advised by Horav Aharon Miller Shlit'a
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Posted 4/2/2021 6:00 PM |
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# 3111 Mark Your Early Leave
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Q. When one wishes to leave in the middle of davening to go to another shul when they need help with the minyan, what is the earliest one may leave? May one leave after completing the quiet SE, if necessary to arrive to the other shul on time.
A. On a similar question 2082 regarding if one can leave a minyan to go to another shul where they struggle to complete a minyan and one was asked to come and help. We mentioned that the Mishna Berura (55) rules not to leave shul until the end of davening, unless one heard all the Kaddeishim until Aleinu.
Horav Shlomo Miller's Shlit'a opinion is similar and one is permitted to leave after Aleinu and all the Kadeishim until then were recited, to go and complete another minyan. The Rov added that it is sufficient if you tell even one person before you exit the reason why you are leaving early"
However, when needed for completing a minyan, the Rov's opinion is that if a minyan remains in the shul he is leaving, he is allowed to go.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 4/1/2021 10:39 PM |
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# 3110 Long Lean on the List?
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Q. I have list of cholim whose names I insert in Shmone Esrei.. How often do I need to ask if the people should still be on the list? What if I can't contact the person who gave me the name? Are there any criteria for adding someone's name to the list?
I thank the Rabbi for his time.
A. Usually shuls that recite a Mi Sheberach for the ill, either during the Torah reading, or after saying a chapter of Tehilim after davening daily, have an established tradition of renewing the list of the ill on a weekly, by-weekly or even a monthly basis.
The people requesting the service, usually know when they need renew and reapply again
You may also tell the people that ask you to pray on their behalf, the period that b'n you are planning to daven for them.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 4/1/2021 10:26 PM |
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# 3109 Is the Adding Adding Up?
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Q. I have a Chassidic friend that keeps in his home almost in every room a luach (calendar) of Sefiras Haomer to remind him and his children to count Sefira. Whenever he goes by any one of them, he counts again the Sefira of that day, without a brocho. Is that correct? Why is he not transgressing on the prohibition of Baal Tosif or adding to the mitzvos?
A. On question 2178 regarding why in some shuls it is customary that the rabbi or the gabbai, at the end of Shacharis recite without a bracha the sefira of that day. Is this not a case of b’al tosif or prohibited adding to a mitzva, according to those that maintain the mitzva is complied only at night, and thus should be avoided?
To what we answered: Kaf Hachaim (489: 80) writes that it is a proper tradition, that every morning before or after shacharis, the shaliach tzibur should mention the count of the omer; in case someone forgot to count on the prior night.
Minchas Yitzchok (6: 45) quoting several great Chassidic authorities, relates that these Tzadikim would mention many times every day, the omer number of that day. Thus giving a different perspective to the meaning of “Temimos” or complete days. Moadim Uzemanim (7: 230) debates whether Hagr’a would maintain that you comply with the mitzva every time the count is repeated, as he maintains on eating repetitive kezais of matza during the days of Pesach.
Poskim maintain that there’s usually no prohibition of b’al tosif when repeating a mitzva several times. Tosafos Rosh Hashana 16b in reference to blowing additional times the shofar on Rosh Hashana or holding the lulav several times a day in Sukos. Turei Even disagrees (ibid.)
Igrois Moshe (O.H. 2: 60) debates if there is a prohibition of b’al tosif when davening maariv before the z’man, if one recites the shema too early with the intent to fulfill the mitzva. He therefore stresses one should have intent not to fulfill the mitzva at that time. He also argues that Shema is essentially a part of Torah learning and there’s no prohibition to learn Torah multiple times.
(See Chavos Daas – Beis Hasofek, Safek Safeka: 20, opines, that repeating Shema twice, even within the obligated time is prohibited).
The Sephardic minhag to repeat sefiras haomer in the mornings (Yalkut Yosef 489: 25).
However, Teshuvos Vehanhagos (O.H. 1: 312, 2: 247) indeed writes that the reason (Ashkenazim) do not usually repeat the sefira in the mornings is because, as some Poskim maintain, there may not be a mitzva complied with during the day. Therefore, if one does not have in mind that his counting is conditional to there being a mitzva involved, he would transgress in the prohibition of b’al tosif. He adds that not all people are mindful of having in mind this condition. Rivevos Efraim 1:331 writes that in fact this difference of minhagim appears in the Maharshal (end of Bava Kama n. 44) that in Israel they would count after Shacharit each day but in Bavel they wouldn't.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 4/1/2021 5:31 PM |
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# 3108 Life From the Dead?
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Q. The Johnson & Johnson Coronavirus vaccine is about to become available in some locations. Since it relies on the use of material derived from human fetal tissue, which is prohibited, since one may not derive benefit from the dead, can one use it?
A. Interestingly Non Jewish religious conservatives tend to avoid them, since they use material derived from human fetal tissue -- something they have spent years fighting against their use.
While Pfizer and Moderna used these cells during preliminary laboratory testing months ago, Johnson & Johnson's vaccine uses the cells as part of its existing manufacturing process -- raising especial "moral concerns," for conservative Catholic leaders. (ABC News - March 3/ 21).
On question 2895 regarding the selling of places in a columbarium for storing the cremation ashes of the Gentile dead, we wrote: Poskim disagree if the cadavers of Gentiles are included on the prohibition of deriving benefit from the dead. Shulchan Aruch (Y. D. 349: 1) rules that they are, however, Hagr’a quotes Rashba and Tosafot that they are excluded from the prohibition. Pischei Teshuva (ibid. 1) cites opinions that they are only Rabbinicaly prohibited. (See also question 1008 regarding a male member transplant from a non-Jewish uncircumcised cadaver source).
Horav Shlomo Miller's Shlit'a opinion is that since the cells although of human origin, have certainly undergone extensive physical changes and reactions. until they can be implemented in the finished vaccine, it may not be considered anymore from the Halacha point of view as human material. The above may be similar to the permit of the Achiezer on consuming gelatin from non-kosher animals or using a similar type of soap.
Therefore the Rov maintains that one can in need be lenient and use the vaccine.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 3/29/2021 10:03 PM |
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# 3107 Eat Away but Near
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Q. This Shabbos Erev Pesach, we will be eating our chometz chales on Friday night and Shabbos morning at our back porch. We plan to eat the meal inside at the already cleaned and ready for Pesach dinning room and eating Pesach food. What is the proper way of saying kiddush bemokom seuda (reciting Kiddush at the place where one eats) in such a scenario?
A. Shulchan Aruch rules that if from the place you recite Kiddush you can see the place where yo eat bread and it is in one house (adjacent porch included), it is considered 'Bemakom Seuda.'
On the Friday - Leil Shabbos Seuda, you may also want to place at least two candles at a spot where they can be seen from where the Kiddush and the Hamotzi are recited.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 3/26/2021 1:18 AM |
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# 3106 Hear This Well
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Q. Shalom U'Bracha Kevod HaRav! What's the Halacha about wearing hearing aids on Shabbos? And next week that Shabbos is Erev Pesach -The batteries don't last long, how can the person who wears it read and explain the Hagada if one can hardly hear?
A. On question 1126 regarding hearing aids on Shabbos we wrote: "Igrois Moishe (O.H. 4: 85) permits the use of a hearing aid, since in reality the melocho is not done by the hard of hearing, but by the one who addresses him, and he is “eino mechaven” (does it without intention). Igrois Moishe maintains that it is not an unavoidable melocho (psik reisha), prohibited also when done without intention, since the hard of hearing may not even be listening.
Shemiras Shabbos Kechichoso (34: 28), quoting Minchas Shlomo, permits using a hearing devise when it was left on before Shabbos. He also permits adjusting the volume when necessary.
Horav Shlomo Miller’s Shlit’a opinion is that when possible it should be done with a shinui or using an unusual way for accomplishing the task, such as the back of the finger or the knuckles."
If the hearing aid uses replaceable batteries, depending on their size, they can last from three days to a month. Therefore, when needed they should be replaced before Shabbos followed by Yom Tov.
Rechargeable hearing aids with a full charge, can at the best last up to about 25 hours of use.
The Rov, in case of great need would permit to recharge on the second day Yom Tov, with a shinui (unusual way of connecting it) or asking a Gentile to do it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 3/26/2021 1:07 AM |
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# 3105 HaZoom es Hakol?
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Q. Our elderly and ill grand mother is hospitalized and alone, since the family is not allowed to visit her. She is very distressed since this is the first year she will not be in the seder with her children and grandchildren. Can we zoom a seder for her at least on Yom Tov Sheni? That would be of great help, even in the first days, since she knows she will be able to share with her dear family on the second seder.
A. See question 2325 regarding the use of a voice baby monitor or room intercom, if it was left on before Shabbos began, and question 3014 on a husband with a chronically ill wife mostly restricted to bed, using a monitor similar to what Hatzala uses, that he will leave on before Shabbat begins and like them carry it to shul. "Horav Shlomo Miller's Shlit'a opinion is that in need, it is best to leave the monitor turned on before Shabbos, on the table in shul where he seats. It should be kept on at a very low tone, that only the husband can hear, when without touching it directly, he leans and comes close to it. He can then communicate with his wife, without others listening so there is no real Hashmoas Kol."
On question 826 regarding a Bris Mila done on Shabbos, when the security camera on the entrance to the hall was left on, if the family now want to use the recording to keep a memento of the occasion, we wrote: "A similar question is found in Chasukei Chemed (Shabbos 149a) where a permitted security recording was done in the hospital where the oifruff for a hospitalized chosson took place. Horav Zilberstein Shlit”a ruled not to allow the use the recording for a personal or a family souvenir of the event. If from the onset, one has the intention of leaving the video equipment on for both uses, recording on Shabbos would be prohibited.
Horav Shlomo Miller’s Shlit”a opinion is similar, the reason being that it constitutes an act of zilzul or disregard for the holiness of Shabbos and opens a gate of opportunity for others to arrange the filming of events and simchos on Shabbos."
Similarly, regarding zooming on Shabbos, Horav Shlomo Miller's Shlit'a opinion is that it should totally be avoided, as it opens the door to all kinds of open Chilul Shabbos.
However, regarding our question, the Rov maintains that in case of great need and suffering, one can be lenient on Yom Tov Sheni and the Second Seder, when a timer is used to turn on the zooming equipment and a Gentile caregiver takes care of the monitor at the grandmothers end.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 3/26/2021 1:01 AM |
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# 3104 Muktze Matza?
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Q. This year's Shabbos Erev Pesach, one may not touch the Matza Shemura since one can not eat it. So how can one make the eruv for carrying beginning on this Shabbos that is placed for a Shabbos that it can't be used?
A. Indeed Pri Megodim (E'A 308: 10 and 444: 1) rules that Matza on this Shabbos is muktza. machmas chissaron kis. since the matza can easily break (This is a kind of muktza usually intended for items that are expensive or fragile, and because of the possible loss involved, one abstains from using them)
However, as Yalkut Yosef (Erev Pesach on Shabbat 444: 25) maintains that it only applies to Matza Shemura that one uses for the seder and not to regular matza that one can give children. See also Beer Moshe (8: 71) who is likewise lenient.
Therefore, one may use for the Eruv, matza not set aside for consuming during the Pesach seder.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 3/26/2021 12:50 AM |
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# 3103 Pesach Dishes for Shabbos Use?
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Q. I heard that during every regular Shabbat the utensils set aside for Pesach use are muktza.
If one bought new utensils for Pesach and decides to use the old ones on Shabbat a week before Pesach, for chametz purposes, can he use them then since at the beginning of Shabbat they were already muktza?
A. Poskim disagree if Pesach utensils are muktza on a regular Shabbos; RS"Z Auerbach zt'l (Minchas Shlomo 2: 31: 2) is lenient. However, Shevus Yitzchok (Muktza 1: p. 10) quotes Horav Eliashiv zt'l to be stringent and he considers them to be muktza machmas chisaron kis. (a kind of muktza usually intended for items that are expensive or fragile, and because of the possible loss, one abstains from using them)
Horav Shlomo Miller's Shlit'a opinion is that when needed for use during Shabbos they could be used.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 3/26/2021 12:42 AM |
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# 3102 Facing the Face Shields
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Q. Can one use during Pesach the plastic full face shields that one wears duacing the Face Shieldsring the year?
A. Since the shield cannot be used when eating, even if sometimes it was placed on a table where food was served, if it is washed properly, in principle it can be reused.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 3/26/2021 12:31 AM |
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# 3101 Under the Sanitizer Influence ?
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Q. Can one use during Pesach the hand sanitizer usually available in the shul that contains Ethyl Alcohol?
A. On question 2622 published a year ago regarding if one can one use during Pesach sanitizers that contain alcohol, that could be chometz, we wrote: "The alcohol-based versions of the commercially available sanitizers typically contain some combination of isopropyl alcohol, ethanol (ethyl alcohol), or n-propanol which are usually not chometz. Even the ethanol is most likely corn alcohol.
Therefore, Horav Shlomo Miller’s Shlit’a opinion, as expressed during the Shabbos Hagadol drosho, that during this difficult pandemic days, one can and should use those sanitizers."
Regarding sanitizers that use only (70%) Ethyl Alcohol that are widespread popular this year, Horav Shlomo Miller's Shlit'a opinion is that due to the circumstances, in need one is allowed to use it.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 3/26/2021 12:25 AM |
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# 3100 What Does it All Amount To?
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Q. If one has digestive problems and resulting inflammation that is debilitating, and (during the seder) it affects the ability to serve the meal to the rest of the family and guests, does one have to eat the full shiur of matza each time during the seder to fulfill the mitzva?
A. On a similar question 2124 we wrote: "Normally Poskim recommend for matza are at least approximately 27 or 28 cubic centimeters according to Rav Chaim Noeh. (Shiurei Torah p. 191, 193. However, 28.8 cubic centimeters is mentioned preferable. About 13.5 - 15 gm.). According to Horav Moshe Feinstein zt’l the amount is 44.3 cubic centimeters. (Kol Dodi, p. 60).
In regards to an elderly or ill individual, Horav Shlomo Miller’s opinion recommends half an ounce or 14.8 c.c. or about 14.2 gm.
The Rov added that if the matza is to be dampened with water to make it softer and more digestible, it should maintain its tzuras hapas or basic form and structure."
In your case you may use the smaller shiur of dampened matza. If possible two kezaisim for Motzi Matza and one for Afikomem. If not at least one for Motzi Matza.
See also question 2137 regarding one who is lo alenu sick with a digestive system disease, and often gets nauseous, or in need to vomit and finds it hard to eat. If he eats a kezais of matza at that time, he may not comply with the mitzva, as is it maybe seen as eating an achila gassa or overeating a meal. He may need to wait until better and repeat.
We answered that if following the above advise does not help much, Horav Shlomo Miller’s Shlit’a opinion is that if the patient was still able to swallow the matza even when nauseous, he complies after the fact in a case of need.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 3/21/2021 5:45 PM |
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# 3099 A Juicy Meal?
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Q. Can one drink a reviis of grape juice for a bemakom seuda need on Shabbos or only wine? (Consumption of an extra reviis wine is considered in Halacha as having eaten a meal).
A. See question above, where we asserted that grape juice when in need, has practically all the attributes of wine.
On question 2617 regarding a frum physician working in a hospital during Seder night that will only be able to come home after 11.00 PM, we wrote: Horav Shlomo Miller’s Shlit’a opinion is that you should take with you to the hospital a bottle of grape juice and at the proper time recite kiddush of Yom Tov and drink a second extra cup of juice, so it will be considered bemakom seuda or in the place of eating a meal. You should have in mind that this cup will be the first of the four cups of wine that one has to drink during the seder night. When you go home, you may join your family and drink the remaining three cups.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 3/21/2021 5:09 PM |
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# 3098 The Matter of the Juice
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Q. Does the bracha on grape juice include other beverages, or only wine?
A. Shulchan Aruch (O.H. 272: 2) rules that one can squeeze a cluster of grapes and recite on the product Kiddush. Mishna Berura (ibid. 6) adds that even if it was just squeezed before the beginning of Shabbos it is considered wine. Although, proper fermented wine is preferred on the onset for Kiddush and the Four Cups at the Seder, many Poskim permit grape juice when in need. The above permitted uses apply to natural grape juice. Reconstituted grape juice has other Halacha limitations.
See also Shulchan Aruch (O.H. 202: 1) for a similar ruling.
It follows, that just as when blessing the brocho on wine it includes all other beverages and drinks to be consumed (ibid.), so does the blessing on grape juice.
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 3/21/2021 5:06 PM |
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# 3097 Accounting for Tastes?
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Q. Can someone that was affected by Covid and l'a lost his sense of taste, eat on Pesach Seder maror (bitter herbs) with a bracha?
A. Talmud Pesachim (115b) teaches that if someone swallows maror (without chewing it first) he does not comply with the mitzva. Rashbam explains that the reason of the mitzva is to feel the bitterness of the product and remember our suffering in Mitzrayim.
However. Poskim debate whether feeling the flavor is indeed essential even after the fact, They compare it to the eating of the maror sandwiched by the matza during the mizva of Korech, that does not seem to avert the mitzva, even when the taste of the maror will be diminished.
Chashukei Chemed (Pesachim 114a) is lenient and permits a brocho for someone who cannot taste the maror.
Horav Shlomo Miller's Shlit'a opinion is that he should at least have a bit of feeling. (This may be achieved by eating horseradish for maror)
Rabbi A. Bartfeld as advised by Horav Shlomo Miller and Horav Aharon Miller Shlit'a
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Posted 3/18/2021 10:14 PM |
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Important Numbers
